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YOU ARE HERE: Study Programs >> Perek Yomi (A Chapter a Day) >> Questions to Guide You

Perek Yomi - Exodus

Chapter 1

The name of the second book of the Torah is Shmot; the secular title is Exodus – what would justify either?
A third title for the volume is Sefer Habrit, that is "The Book of the Covenant". What, then, would one expect from this title?
As one reads through this chapter the question should be asked: there are things being done to the Jewish people; is there any action on the part of the people itself?
Is there any evident reason for the repetition of the members of the Jacob family in the early verses of this chapter?
In verse 7 reference is made to the increase in the numbers of "B'nai Yisrael;" is the reference to a "family" or to a people/nation?
In verse 8 does the text state that "he did not know his history" or that the role of Joseph was inconsequential as far as he was concerned?
And, in verse 9, note the reference to "am B'nai Yisrael" which would affirm that the group was regarded as ____________?
What is the expressed fear of the Egyptian king?
In these passages is the king ever referred to as Pharaoh (save for verse 11)?
Is there indication to which leader/leaders the Egyptian measures were communicated - or do B'nai Yisrael appear to be leaderless?
In verse 15 another "measure" is suggested by the Egyptian king (note, again, not referred to as Pharaoh) – speaking to the "Habiru (Ivri) midwives – and are these midwives for the Habiru or themselves members of the group – and would two be adequate for a very substantial population (see verse 19)?
Is there any reaction from the Israelites to this genocidal measure?
How is the measure totally thwarted?
In verse 19 does "ha'yot" mean that they are "animal like" or that they are "lively"; but in any event that the midwives are not needed?
Other than the reference to Divinity in verse 20 where is God in this narrative?
And, once again, who and what are the leaders of the Israelites (or are there such)?
What additional measure does Pharaoh (note, not referred to here as the King of Egypt) mandate?
Does text (verse 22) indicate if it is to be "every Habiru child" or "every child" – or should one assume that the absence of the adjective does not matter and that the intent is for every Habiru child?
What might be expected as a reaction to the command that every male child is to be thrown into the Nile; is there rebellion, resistance – any reaction recorded?
Through the book of Bereyshit it was reasonably clear as to who the leader of the emerging Jewish people was; is there any indication of any leader, in any mode, in this chapter?

Chapter 2

Is there any identification of the man and the woman who are married?
Would verse 2 indicate that the first child born to this union is referred to in this verse (in which case there would be no older brother or sister)?
And, what if she had not found him "tov" – what would she have done then?
In connection with the ark (teyvah) is there an earlier reference in the bible to a teyvah with a somewhat similar role and, if so, where?
Reference is made in verse 4 to a "sister" but if the child in the basket was the first born how explain the sister – unless one were to assume that female progeny "did not count" (which seems hardly likely)?
Is the description of the Egyptian princess one of an autocratic ruler or one who was sympathetic and kindly (verse 6)?
The reference is to "Ivrim" – why not to B'nai Yisrael?
How is the child returned to its mother for weaning?
In verse 10 the Egyptian princess evidently is versed in the Hebrew language in terms of the "naming"; does the name mean one who was taken out or one who will take out?
Up to this point in the narrative has there been any role of significance by any male?
In terms of saving measures, it has uniformly been the female who has played a role of significance (the midwives; the mother of Moses – there is no reference to a father role; the sister – not yet named; and the Egyptian princess also not named); where are the men?
Or, is the text seeking to make a point of consequence?
Why does Moses kill the Egyptian?
When two Ivrim are fighting does Moses take the same action where the aggressor is concerned or some other action?
What is the reaction of one of the Ivrim – and what does Moses mean when he says that "indeed, the matter is now known?"
Save for the fact that Moses needs to flee is there any consequence to individual, subjective action to change a system which is oppressive?
Does text indicate how Moses saved the daughters of the Midiante priest (verse 17)?
As a result of this meeting what turn is taken in the life of Moses?
Does the text indicate the location of Midian?
What name is given here to the Midianite priest?
In the meantime (according to verses 23 – 25) what is happening to the Israelites in Egypt?
Are they complaining about children being thrown into the river? What is the nature of their complaint – and is there any reference whatsoever to the genocidal measure?
What is meant in verse 24 that God remembered; how does this term apply itself to Divinity?
In verse 25 the word "va'yeyda" is translated ("and God knew"), but with a different vowelization and the same consonants the word could mean "God made Itself known"; which would seem to be more pertinent?*

*In reference to Divinity the masculine or feminine pronoun is avoided since gender cannot be ascribed to the Divine; the impersonal pronoun "It" may seem precisely that, impersonal, but it does not ascribe "sexuality" to the Divine as the pronoun him/his/he/she/her/hers.

Chapter 2

Does text indicate how long Moses had been serving as a shepherd for his father-in-law?
Does text indicate why the name of his father-in-law is now rendered as Jethro instead of Reuel?
Is it assumed that the reader will know where "Har HaElohim" was (in Horeb not in Sinai) and what the nature of this mount was?
Is there any introduction whatsoever or preparation for the appearance of a "messenger (angel) of God" to Moses?
In verse 2 reference is made not to "a bush" but "the bush"; would there be any significance in the definite article as representing an established tradition?
Insofar as the bush itself was concerned it was burning and not consumed, and this led Moses to express what observation?
Verse 4 notes that "God saw that he turned to look" and then called to him; what if he had not turned to look? What characteristic was evidenced by the "turning to look" which led to "God speaking?"
What is the (a) test of leadership – the courage to explore the new?
Does Moses "pass the test" – does he flee or does he "turn to inquire?"
From the time of Jacob's death and through the early part of Shmot (a period of some hundreds of years) has God reached out to man?
Is God's "silence", then, now ended?
Is Moses, accordingly, the "continuum" of the Patriarchs?
And is Moses to "take out" only or to "bring to" and to what – "lifestyle" and/or "living place?"
Does leadership (as per this vignette) "accept assignment without close questioning and inquiry?"
Is the inquiry as to the "sending authority" answered?
But – who/what is "Eheyeh"; I will be – i.e.: "I represent the future, change, etc." or?
And, is there another (a second) answer of identification of the sending authority and, if yes, why?
Is the "second" name a "function" of the first (having common grammatical roots) or is it "other?"
Which of the answers to the Name inquiry has come to be the answer as to "God's name?"

Chapter 4

Why does Moses press for more reassurance? (verses 1 – 9)
What is the nature of thereassurance – ideological argument or modes "practical and meaningful to Amkha" (the average person)?
Will the masses be convinced by "theory" or "visible arguments?"
Having had all his requests "fulfilled" what flaw (if such it be) does Moses evidence (verses 10 – 13) when one would expect quite other at the "end" of the dialogue with Divinity?
Does God "understand" the cry of loneliness of the (potential) recently selected leader? (verses 14 – 17)
A surrogate is not provided but an "extension" is – and with what role?
How is Aaron described – with what (single) talent?
Should one put aside consideration of family and general thoughtfulness, subsumed by a mission non-pareil; what does text imply or explicate in verse 18?
What happened on the way to "the inn", and is a reason given?
Can God try to do something and not succeed?
Again, who is the savior of Moses – a man or a woman?
What is a "bridegroom of blood?"
All else aside, what does this vignette communicate re: the importance of circumcision as a sign of the Brit (covenant)?
Does this incident have any impact on Moses' mission; is it referred to ever again?Do the people believe Moses – and, if yes, why so readily? (verses 29 – 31)

Chapter 5

Is there any purpose in attempting to reason with tyranny?
In addition to the unreasonableness of tyranny, there is also the characteristic of vindictiveness – and how is this realized in the current narrative?
What kind of slavery is it when some of the slaves can talk directly to the tyrant?
In this type of slavery is there is a conflict/relationship between economic levels (master and servant) or, rather, between peoples, the one ruling and the other ruled; or both?
Does Moses seem to understand that freedom does not result from polite request of the subjugator and that other measures are necessary?
Is Moses' "failure" leading him to give up?
At this juncture, does Moses appear to understand that a revolution is not a rebellion – but that it takes time and somewhat stern measures?
Does Moses' questioning imply a "lack of respect" or does it indicate that one need not be fearful to ask "Why? What is happening?"

Chapter 6

How do verses 1 – 2 relate to verse 3 et seq., especially (but not limited to) the name of God?
Is there is a specific place set down where this revelation takes place?
How does chapter 6 differ (if it does) from the earlier Burning Bush vignette (chapters 3 – 4)?
In verse 3 is it clear that the text asserts "my name YHWH I did not tell them (they did not know it) - they knew me as Eyl Shaddai?"
But, name to the contrary notwithstanding, what does verse 4 affirm?
In verse 5 what is meant by "I remember" – does God forget or is this an (another) instance of text using descriptives amenable to human understanding, rather than precise theological terminology as to Divine attributes?
Who (as per verb constructs) will take out, save, redeem, take as a people, etc.; Moses or Divinity Itself?
Does the new name for Divinity explicate (imply) a new role – i.e., the promisser and Covenant-maker is also savior?
Does a "new name" mean "new things" are to happen?
Why, and how, is the reaction in verse 9 quite other than in chapter 4: 29-31?
Therefore, if they will not respond - who is next?
Is Moses agreeable to the "next step?"
Does verse 13 appear to be in place in the narrative?
Would (might) the genealogy in verses 14 – 27 be a pertinent intrusion in the flow of the narrative or is it pertinent?
What does verse 20 add to our knowledge of Moses' family not known before? (Is this the same as what is set down in chapter 2, verses 1 – 3 as to siblings?
What do verses 29 – 30 add to the narrative?

Chapter 7

What does "Elohim" mean in the context of verse 1?
And, what does "your Navi" mean in this sentence?
How does "hardening Pharaoh's heart" (verse 3) relate to the notion that the human has "free will" in decision making; does this posit pre-destination rather than free choice?
Do verses 4 – 5 serve as explaining the "reason" for the "hardening?"
In verse 8 what new "signs" are provided to "impress" Pharaoh as to the power of Moses and Aaron?
In verse 13, does text indicate "God strengthening" or Pharaoh himself – and are the words "aksheh" (verse 3) and "va'yehezak" quite the same, basically?
Pharaoh's daughter goes to the Nile in the morning and as does Pharaoh – is there some custom here (other than simple lavation)?
Why "God of the Habiru"; why not God of (B'nai) Yisrael? (verse 16)
How do verses 17 – 18 and 19 – 21 relate to one another – repetition for emphasis or …?
And, what water did the Ivrim drink?
Was the phenomenon replicatable (verse 22)?
Does text read that Moses did what verse 26 states?

Chapter 8

Is this "phenomenon" replicatable?
But, can the magicians remove the infestation?
In verse 9 what does "and God did what Moshe asked" imply/explicate?
How is the affliction of kinim different in "introduction," etc.?
What is the thrust of the phrase "this is Elohim's finger" – and why is the phrase "Elohim" and not YHWH (which term is generic for Divinity)?
What is "new" in the affliction sequence in verses 18 – 19?
Is Pharaoh, then, agreeable (now) to having the Habiru worship "their God", in their way or …?
What, in the worship pattern of the Habiru, would be an utter revulsion to the Egyptians?
In verse 28 "hardening the heart of Pharaoh" is attributed to _______?

Chapter 9

How does verse 4 serve as precursor to the Passover "punishment?"
How does verse 6 parallel chapter 8, verses 18-19?
How do verses 13 – 18 serve as a "final clear warning" to Pharaoh?
What is "new" in verse 26?
What is the relationship between 34 and 35 – are they quite identical in the key verb construct of "denial?"

Chapter 10

The cause (source) of the punitive incidents is the tyrant – or his people – or both?
Is the purpose to affirm Divine superiority – Pharaoh is also regarded as a God – and/or that injustice, however powerful its source, will inevitably result in the reflexive (retribution)?
Has the principle of reciprocity for injustice (i.e. punishment, not revenge) been mingled with mercy – namely, to date in the text, inconvenience and bodily harm but not destruction/death?
Are the rank and file Ivrim involved in the process of redressing injustice - or are they witnesses/onlookers?
Does the process of intensified, graded punishment which draws short of the ultimate (death), succeed?
Is the tyrant less a tyrant or simply more wary, more worried but persisting in adamance?
And how has Moses "evolved" in his leadership?
How does the event of locusts ("the flying death") and darkness (as in Sheol, the underworld) impact on Pharaoh's counselors (verse 7) and serve as precursors to the ultimate?
But, as to Pharaoh, the response (verse 9 – 11) is …?
How does verse 20 affirm an earlier expectation as to Pharaoh's fate?
In the final "interview" of Pharaoh and Moses how have their respective roles changed (verses 24 – 29)?

Chapter 11

What are the consequences for those who practice genocide?
When human beings cannot stop massive injustice, who/what will intervene (note "Eyl nekamot hofiah")? (See Psalm 94)
Was the punishment of the Egyptians equal to the crime (i.e. the killing of the first born compared to the killing of all male Hebrew infants upon birth and/or being cast into the Nile)?
Does the text specifically state "God killed the firstborn" – and/or does it so imply?
Why is the word "vemeyt" ("will die") used by text and not "veharagti" – "I will kill?"
Why are the firstborn females excluded?
Why is the word "tzaakah" (a shout of privation) used and not "zeakah" (a cry of ultimate pain asking for relief) – see chapter 2 verse 23?
Was this punishment "just?"
Why is there no reply from B'nai Yisrael when Moses tells them what will happen?

Chapter 12

How does this chapter accentuate the concept that "the past is important?"
Does one "relive the past" or is one taught to do that which will recall it?
Why is this month called "the first of the months for you?"
Why is a male animal to be selected?
What does the blood on the door post, threshold, lintel symbolize?
Is there an explanation for eating "matzot u'merorim?"
How does verse 12 compare to verse 7?
How does verse 14 emphasize that memory alone is insufficient?
Does the Torah have a religious pun in mind in verse 17? (matzot and ______)
What is the relationship between Passover and the seven days of eating matzot?
Is the description of celebrating/commemorating the event the way in which it is always to be done?
Is there any other way of recalling these events?
How does text stress the importance of explaining "religious matters and tradition" to children?
And what specific definition is to be given to them for the word Pesah?
Why is the explanation so brief; is a pedagogic principle implied?
Did the Ivrim "leave" or were they "chased out?"
Does Pharaoh negotiate any terms at this point?
Why is there no answer to Pharaoh by Moses?
Were the Israelites in any way prepared to leave?
What does this teach as to the "origin" of matzah – bread of affliction, or a bread of haste?
Is there any description of how the Ivrim felt – comparable to the description of the Egyptians' feelings that night?
Did only B'nai Yisrael leave?
Are the Ivrim "Tzivot Adonai" - and, if so, why this title (verse 41)?
Verse 42 speaks of "their being taken out" – what explains the correctness of this phrase?
Why, in verses 37 – 42 is the word Ivrim not used?
Can tyranny be overcome and, in this narrative, if it was, with what help?
Will tyrants respond to moral suasion or only to "action?"
The departure is not "quite relaxed"; is escape from slavery, even if inconvenient and most difficult, ever to be rejected?
In this narration, is there any attempt to conceal the origin of the "slave people, a most undignified" history and its emergence as a free group?

Chapter 13

Upon departing who (actually) is the pathfinder?
Instead of a circuitous route, why would God not treat the "Plishtim" as the Egyptians?
Why the phrase "when they see battle"; why not "when they fight?"
What route, then, do B'nai Yisrael follow?
Is it incumbent upon the leader to fulfill a promise made not by him and many decades ago – however difficult the fulfillment? (verses 19)
Did B'nai Yisrael have any inkling in advance of the two "guiding signs" which would lead them?
Are these signs intended, in addition to leading, to quiet two major fears: i.e. darkness and directionality?
Does this chapter (seem to) convey the thesis that freedom from bondage does not have, as a concomitant, that slaves immediately act as free men (i.e. taking people out of slavery still requires taking slavery out of the people and that takes time)?
Is the objective of leaving Egypt only to "get out" or is it a condition precedent to the actual purpose – to go to?
In essence, who is the leader of B'nai Yisrael – Moses? Aaron? or …?
The actual departure was not planned; is the unexpected and the rushed and the disorganized always "problematical" or, on occasion, justified by circumstance?

Chapter 14

What was "Baal Tz'fon?"
Why were B'nai Yisrael to encamp precisely opposite Baal Tz'fon?
Why is there no cautionary not to "worship" Baal Tz'fon?
Why is Mosheh (seemingly) quite unconcerned about this location (and the possible temptation to emulate idol worship)?
Is the presence of paganism and idolatry everywhere?
Do pagan symbols have any "power?"
Is this particular location a "test" for the Israelites?
Based upon verses 5 – 6 and 9 – 14, does tyranny ever learn a lesson from past defeats?
What does the text indicate as to slave mentality, its volatility and insecurity?
Having gone through remarkable experiences in Egypt, does text indicate that danger erases the most vivid memory of protection, evenif immediate?
And does the text indicate that the majority, if not moved, will rationalize/accept any and all circumstances of privation over immediate danger?
What is the point of view of text as to revolutions – are they made, in the last analysis, by the mass or by a dedicated minority?
And, what is the text's attitude as to the informed leader; can even he be misled as to what is expected, minimally, of free people?
Has the expectation of God's help become a conditioned reflex and, if conditioned, is the point of view of Torah that, once free, the people must become (in major measure) self-reliant?
Why, in verse 10, is the word not "zeakah" (va'yizaku) instead of "tzeakah" (va'yitzaku)?"
What do verses 11 and 12 indicate as to "behind the scenes" discussions between Mosheh and B'nai Yisrael while yet in Egypt and not specifically set down in earlier text?
Do B'nai Yisrael accept the slogan "give me liberty or give me death?"
How is it that Mosheh does not "argue" with the people?
Instead, how does he seek to reassure them?
But, in this reassurance, is he "quoting" what God told him or is his answer "his own idea?"
What does he ask the people to do – if anything?
In verse 13 does the word "hityatzvu" (stand and look) hint at the proper mood for the people?
In verse 14 does Mosheh mean "be calm" or "be quiet" – and, of course, what is the difference?
Where, in all of this, is Aaron?
Is reliance on miracles the Jewish thing to do?
Indeed, what is a miracle?
In the sequence of the "Reed Sea" events, is there is a refrain of poetic justice for the Egyptians?
How does this text deal with the Jewish attitude towards destruction of enemies?
Why did the Torah not quote God as saying the very same thing as in verse 15 when B'nai Yisrael were in Egypt?
How does the Torah teach Mosheh about what is expected of the people themselves?
Does verse 21 describe a miracle? If so – what made it such?
Is verse 22 poetry or literalism – or both?
How do verses 27 – 28 bring to mind water and B'nai Yisrael in Egypt? (How did the Egyptians try, in one way, to eliminate B'nai Yisrael or their growth?)
Were the Egyptians forced into the Reed Sea – or did they go of their own volition?
Why did the Egyptians pursue B'nai Yisrael?
How does the Torah remember what happened; who is the doer at the sea?
Is there any description of joy or satisfaction on the part of B'nai Yisrael when the Egyptians are drowned?
What does it mean "to believe in God and Moses?"
If tyranny will not be educated but will be eradicated, and if eradicated is anything expected of the oppressed?

For the reader who may wonder at certain anthropomorphisms and other elements of the Song at the Sea of Reeds, the free translation at the end of this page might be of some interest.

Chapter 15

Why, of all of the "unusual events" (usually referred to as "miracles"), is the only "song of praise and/or victory" for the event at the Reed Sea – no reference whatsoever to any response from either Moses or Aaron or, for that matter, the Israelites in connection with what had happened in Egypt itself or on the night of Passover?
Is the basic description of Divinity in this "song" as a "warrior," and/or as a redeemer and/or as one who avenges injustice when human means cannot do so?
Does this particular song represent joy, but without blood loss?
Is Aaron one of those who is recorded as having "offered praise" and/or is he embraced in "B'nai Yisrael?"
In the second (much more brief) song led by Miriam, does this reflect that women, who were the "savers" pre Mosheh still have a role to play?
And, does this passage indicate that celebration and praise are to be led by the informed?
Further, what would this imply as to the attitude towards dancing and instrumental music as a mode of offering of praise?
Why is Miriam referred to as "sister of Aaron" and not sister of Moses?
And, is there any explanation afforded as to why she is called "Haneviah" (the prophetess)?
Who is the "hero" of Az Yashir?
Is there any note of vengeance in this particular song?
Does Miriam ask permission of Moses in order to lead the women in song and dance?
In verses 20 – 26 does the text imply that joy can be short-lived and does not compensate for adversity?
And, does this passage indicate that the slave mentality of reliance remains persistent?
The instruction to appropriate conduct evidently begins early, and does text indicate that it is not necessary to have "optimum circumstances" for such instruction?
Does text indicate that the motivation to encourage people to assume a life style begins with the promise of personal satisfaction?
And, does this passage emphasize the Torah notion that God's "caring" is constant?
Is a "midbar" a desert or a wilderness?
Does Mosheh seem to know the best route?
How is the plaint of B'nai Yisrael different in tone now from the plaint pre-Yam Suf?
What is left out of their complaint now?
Who was given rules and regulations?
Who was the speaker in verse 26?
Does "mahalah" mean sickness here or a "sick society" and does "rofekha" mean only (especially) medical care?
Could Marah hint at a meaning other than bitter (i.e. – horaah – instruction)?

Chapter 16

Why would this chapter seem to indicate that this is another attestation that freedom is not "from" but "for?"
And, does this chapter indicate that "memory is very selective?"
Does the Torah appear to indicate that present problems always make past problems, however massive they were, seem inconsequential?
The Torah appears to give the Israelites every chance to be loyal – i.e. if they are hungry they probably cannot think straight or, testing must give the one tested every opportunity to respond correctly?
And, does the text imply that the "unusual events" are not intended to establish God's reputation but, basically to solve practical problems which might not be solved in other ways?
Does the hinting at a "new day" refer to the Shabbat and does this seem to incipient "the doctrine of free choice?"
Why do the Israelites complain – what did they need?
How do they describe their recent life in Egypt?
Is there any indication that some of the Habiru disagreed with the description?
Why in verse 4 is the "food from above" connected with testing?
How is the word "beTorati" to be understood; is Torah here used as a book?
Why does the Torah not say that B'nai Yisrael would be forced to do the right thing? Why should there be a question?
Why twice as much on the sixth day?
Does this narration indicate thatcommunity life posits equitable distribution; is greed, then, non-Jewish from the very outset of our history?
Does the Torah clearly state that good advice will not necessarily mean that the people will be obedient?
And, where Mosheh is concerned, does this narrative attest to the fact that he is a leader but not a demi-god (he is human and can become angry)?
How does this narrative explain/introduce the Shabbat idea?
And how does this narrative introduce the idea of "kadosh" as unique/different?
Is there a problem in trying to teach too much, too soon (the Shabbat, kadosh, confidence) without attendant detail?
Does the mun have any "special powers" when eaten?
What is mun supposed to do?
Do the strong get more, the weak less?
What two actions show that the Israelites still think that freedom means doing what you want instead of what is right?
Is there any punishment for disobeying? (If no – why not?)
How does verse 29 show that Shabbat is not meant to be a day of "doing without?"
But, does the Torah tell (here) what you do do on Shabbat?

Chapter 17

Are those who have been shown, and taught, to be addressed differently from those who are totally ignorant?
Is this chapter recalling another "test of the freed men" and another response?
Does the Torah affirm that the less one does for oneself the more one expects to have done for him/her?"
Are old arguments repeated here?
Does this narration indicate "God's patience" as compared to man's patience?
What is the purpose of the anthropomorphic references in text?
Do B'nai Yisrael ask or do they complain/criticize?
Does Mosheh agree with the complainers this time?
Is the lot of the leader easy – based on this vignette?
Does Torah tell of anything that B'nai Yisrael did themselves, in order to solve their problem?
What is Mosheh instructed to do?
From whence does the water flow?
Why are two words used to describe what happened – " riv" and "nasotam" – and who are the objects of the verbs?
What would answer the question B'nai Yisrael asked (in verse 7) to their satisfaction? What do they seem to think is proof that God is at hand?
Where are Aaron and Miriam?
Who named the place?
Does freedom require constant vigilance?
Does enmity need a reason?
What does the Torah specifically indicate as to freed men and their need to defend themselves?
If one is to fight well, does one need a purpose and moral support?
In this narration do the Israelites prove that they can accept serious responsibility?
Why did Amalek attack B'nai Yisrael?
Why does Mosheh himself not lead them into battle?
What is the meaning of the name Yehoshua?
Who does the fighting – everyone (all the warriors or some)?
Why, according to text, does the battle see-saw?
Why are Mosheh's hands heavy?
What message(s) does Torah give in verse 12?
Why is there no victory celebration?
In what way(s) are the Habiru very different in their conduct in this story as compared with the prior four incidents? Does their conduct, now, show a readiness for more responsibility which their earlier conduct did not?

Chapter 18

Where or what is Har HaElohim?
Why are B'nai Yisrael at this Har?
When was Mosheh last at this location?
Why did not Mosheh's family rejoin him sooner?
Why does Mosheh "go out" to greet his father-in-law?
What does the phrase "ish lereyehu" imply as to the relationship between Mosheh and Yitro?
In Mosheh's review of what had happened in Egypt who is "the hero?"
How does a "priest of Midian" react to Israel's God?
What does "va'yihad" mean?
Does Yitro (seem to) "convert?"
Why is Mosheh absent (is he?) at the "meal before God?"
What is a meal before God?
Where are Tzipporah and the children while this is transpiring?
What comes first – "the greater family" or the leader's own family?
Does this chapter indicate that age warrants veneration?
Do true leaders seem pleased with, or jealous of, one another's success?
For the average person what is (are) the most convincing arguments for belief – events or theoretical postulates?
What does it mean "lidrosh Elohim?"
How does Mosheh spend his "average" day?
What are "Torot"?
What is Yitro's reaction to Mosheh's daily schedule?
Is Yitro subtle and indirect or critical and pointed in commenting on Moshe's schedule?
Who is giving direction to whom in this narrative?
What judicial system does Yitro propose?
What are the characteristics of the leaders proposed?
What role does Moses play in this system?
What is "a small matter;" a "big matter?"
Does Moses accept Yitro's instruction?
Does Mosheh then ask for more advice?
Why does Mosheh send Yitro away?
Had laws been given to B'nai Yisrael on the basis of which judges should determine a particular case?
Why did many of the commentators think that this particular section was misplaced?
Would this chapter indicate that experience should be given careful attention when it recommends?
Does the "right religion" mean that one cannot learn from others in non-religious matters?
Does this chapter indicate that ultimate responsibility cannot be shared but intermediate authority can?
Is the concentration of power detrimental to the socio-political structure according to this narrative?
Does perpetual accessibility destroy leadership capacity?
Is the text indicating that "you do not have to do everything yourself" – there are others?
Is the criterion for selecting judges birth, blood line, strength, status or moral reliability?
Good advice may be taken but can the "good advisor" outlive his welcome (and/or can more than one person be the "rosh")?

Chapter 19

Is the Brit with the Patriachs now to be affirmed with all of their descendants?
Who are the covenanters in this Brit?
Are the freed men to be given identity via a "lifestyle?"
Does freedom mean living by a "code?"
Was leaving Egypt, then, not the "end", but only the beginning?
God has been known as the promiser and the guardian – and is God, then, the source of a "just code of conduct" and a "legislator?"
Can the "code of conduct" be adopted in any way but by full group participation?
What is the meaning of kedushah – is it a "holiness" (however defined) or a "difference and uniqueness?"
Is the aspiration voiced here to be like everyone else or, precisely "other" and different?
Is Divinity projected here as the element/force making for change?
In depicting Divinity as "fire," is the text implying that the Divine essence is constant but the form is in infinite modes?

Chapter 20

Can Divinity be contained (or even described) in a physical mode (or in objects)?
Is feeling legislated? Is action legislated? Is a code of conduct, then, what you do rather than what you "feel?"
Is this "code of conduct" basically transitive – that is, outgoing action with impact on others?
Is the "code of conduct" superhuman or does it address mundane matters in a realistic fashion?
Does this code of conduct avoid "sensitive" subjects?
Is the code time bound; are any of its details pertinent only to the era when given or is its application "endless/timeless?"
Will any "code of conduct" replace it – ever?
What is "memory" – in relation to significant events?
The Aserit Hadibrot are part of the Covenant (Brit) or is the Covenant part of the Ten Statements? Is the Brit, then, limited to the Ten Commandments?
In this narrative why is there no reappearance of personalities once prominent but now dead (Abraham, Isaac, Jacob)?
Is there any physical change in the individuals taking part in the experience?
Is there any cultic activity by the auditors, any korbanot, any altar erected; is there any sounding of the shofar by humans; is there any fasting or feasting; do the auditors wear any special garb; is there any bowing or kneeling? In sum, is there any transformation of, or unnatural impact on, B'nai Yisrael?
Are the conditions set down "classless" for all Bnai Yisrael?
Is it a "democratic contract" with any differentiation as to sex, economics, status, etc.?
Do these statements indicate that God has "competition" - that is, is there any satanism or duality of any kind?
Do the Statements indicate that "God is concerned" with humanity?
Is there any description of God?
Is there any indication that God "needs anything" or "expects anything self-directed?"
Is it indicated that "God is everywhere" – hence, it is not to be expected that God should be encapsulated in any material "thing," even as a symbol (for example, an idol)?
Is the statement regarding the vain use of the Name for personal matters an indication that God is not a "device for personal profit?"
Does one relate to God by doing certain things and by not doing other things?
Where the Sabbath is concerned, does one work to live or live to work?
Does the respect for parents cited mean that everyone has a history and history deserves respect if not necessarily, love?
Basically, do these Statements indicate that other people are important - hence responsibility rather than selfishness is to be the determinant?
In sum, are there other "gods?"
What does the phrase Eyl Kana mean?
Must one work six days or must one "Shabbat" one day?
Is all killing prohibited?
What does "tahmod" mean; is it only "desiring avidly" or "desiring avidly with the intent of taking?"
What does "beytekha" mean – house or household (i.e. all that is connected to the individual)?
What happens if one does not live in accordance with these conditions?
In what geographic location do these conditions obtain?
Is there any time when these conditions do not obtain?
Who, among B'nai Yisrael is exempt from these conditions?
What word is missing from verses 13 – 14?
How many Statements are there?
Why is this section described as "statement", literally, and not "commandment?"
How does this chapter compare with Deuteronomy 5: 6 – 18?

Chapter 21

Why is slavery (or indentured servitude) not simply eliminated?
Does the Torah favor servitude as a perpetual economic mode?
What distinguishes killing from murder?
Is there any way that a murderer can escape the consequences of destroying a life?
Why is the punishment for striking a parent so severe?
Does the Torah assume that society will be without strife?
How is the "law of retaliation" (verses 23 – 25) to be understood – literally?
Is the law of retaliation "vengeance" or equity?
What is the owner's responsibility for his property?
What is a guardian's responsibility for another's property?
Does this particular portion indicate that, with the preceding general statements (as with any general statement), specifics are required?
As originally projected in the Abraham narrative (Sedom), does tzedek resurface here as the basic determinant of the legislation?
And if so, does tzedek relate to all aspects of daily living?
Indeed, is there any area of human affairs which does not benefit from the norm of tzedek?
These specific regulations deal with the "here and now;" is the implication that legislation, to be effective, cannot be Utopian?
Do these regulations make it clear that, to be effective, they must be enforced or they will be meaningless?
Do the regulations indicate that not everyone will follow the way of tzedek because it is justice and, accordingly, punishment for the violator is necessary?
Does the text indicate that specifics are so vital that, although Mosheh communicates them, they actually derive from Divinity to give them basic authority?

Chapter 22

Will regulations (laws) be meaningless unless they are enforced?
Will everyone follow the way of tzedek because it is justice; or, is punishment for the violators, as described, necessary?
Is the reason that, while Moses communicates the specifics, they are ascribed as deriving from Divinity, since the specifics are as vital as the generalities?
What is mekhasheyfah?
What does "lo teha'yeh" mean – and how is it different from "mot yumat?"
Why does Torah describe the Jews as "geyrim" in Egypt?
Why the special concern for the geyr, almanah and yatom?
Are business arrangements governed by the norm of tzedek or are they "exempted?"
What is meant by the phrase that God is "hanun"?

Chapter 23

How is "sheima shav" harmful (i.e. damaged by way of words)?
Is the majority always right (the tension between tzedek and mass opinion)?
Is sympathy to overcome tzedek? Is there one law for the well to do and another for the impecunious?
Is the right thing done only for friends or non-enemies; that is, does tzedek need a positive feeling and does feeling rank the action of tzedek?
How does one avoid being partial in judgement?
What is the purpose of the field's "resting" (shmitah) during the seventh year – who benefits?
Is the Sabbath only for the Jew? For the human generally?
How are the seventh year and Shabbat basically the same?
Does tzedek, then, include non-legal and non-commercial regulations?
Are some of these non-legal and non-commercial regulations self-enforceable only?
Why are strength, power and slyness rated as fully inferior to tzedek?
In providing for the unfortunate, they must take rather than give; i.e. is their self-respect protected by requiring effort on their part?
Are non-humans included in the tzedek dimension?

Chapter 24

To whom does Mosheh describe the Brit terms – general and specific?
How do the Israelites express acceptance of the Brit terms?
Why does Mosheh write the terms – and what name is given to the "document?"
What is the symbolism of the twelve matzeyvot?
Who prepares and proffers the "let us come closer to God offerings" (korbanot)?
Why does Moses first read Sefer HaBrit (the book of the Covenant) and then sprinkle the blood?
What does the sprinkling of the blood mean?
How are B'nai Yisrael now different from what they were before the Sinai experience?
Has anything changed physically where the Ivrim are concerned; are they "stronger"; do they "look different?"
In all that happened, what role does Mosheh play?
What words appear in verse 12 which indicate that more detail is yet to come?
How are B'nai Yisrael to become fully familiar with all the details of the Brit (see lehorotam)?
Does Mosheh assign responsibility during his absence?
Mosheh does not tell the Israelites how to conduct themselves during his absence; why?
After having heard the terms of the Covenant, acceptance is necessary and how is it forthcoming? (Is the assumption of agreement satisfactory or must there be a clear indication of agreement?)
Is memory, even when reinforced by rite, to be relied upon or is a written record necessary?
Following acceptance, there is a confirming ceremony; does this imply that memory is buttressed by participation beyond the auditory?
Does rite, then, have a purpose related to action?
Do those covenanting participate actively in the ceremony imprimaturing the Covenant?
Is there any mystery in the ceremony or, from the very beginning, is there an explanation of "why" to B'nai Yisrael as a normative procedure?
Does this procedure of "explanation" indicate a clean break with paganism, wherein "not knowing" was regarded as conducive to performance and worshiping godlets was wrapped in the inexplicable?
In this closing (sealing, confirming) ceremony which echoes brit milah for the general? Does it go beyond this in including everyone male and female?
Are B'nai Yisrael now all B'nai Brit – children of the Covenant – and bound by it? And does this mean that the commonality of Israel membership is not ethnic but ethic – brit not birth?

Chapter 25

Why are the furnishings first described and then the structure; is it because form follows function?
Is there any concern about the source of the various materials called for?
Is this the first "mizbeyah" (altar) or does it sequence from Abraham as recounted in Bereyshit hence constituting a continuum?
Does the word "aron" have any relationship to "teyvah?"
Can Divinity be "approached" in a man-made structure?
Must one look for Divinity on tall mountains, in deep rivers, richly foliaged forests and the like?
Korban is "a way of drawing closer" and not sacrifice, as usually translated; would an act of deprivation (sacrifice) please Divinity as a norm of approaching?
In drawing closer is there a sense of joy or of sadness and privation?
Do any of the furnishings of the mishkan set up a physical barrier to the worshiper; is there any fence, any moat?
While most of the materials utilized are select, they are mundane; are things in themselves, then, of no "kadosh" (unique) nature?

Chapter 26

Does the mishkan require a specific geographic location – a hillock, a stream of water, to be under a particular tree?
Is the place made "kadosh" (unique) by what is done/placed there and not the converse?
Is any place suitable for a kirvah center (a place to "draw closer" to God)?
Is the mishkan "filled with God" at times or always?
While Divinity is everywhere are there "somewheres" where one can specifically hope to draw closer to Divinity?
Are any of the objects of the mishkan of non-natural origin – i.e. do the furnishings reflect man-madeness?
Is there anything in the mishkan which is "supernatural" or is it an extension of nature, that is, of man's world?
Why is a mishkan built – what purpose(s) does it fulfill?
Is the mishkan "God's dwelling" and if so, how – and if not, what is it?

Chapter 27

Is the mishkan intended to be reassuring or frightening?
Is Divinity to be approached in a building, approached with fear and trepidation albeit with respect – or without fear?
Is the construction of the mishkan a mass participation enterprise (except for the overall supervision); does the genesis of a building imply its function; if built by all to be used by all?
As to "kodesh kadashim," the most unique place, what is its core content? (Is there an instructional element, that is tzedek principles on the tablets?)
Are any "relics" placed in the mishkan (trophies of battle; trophies of the Reed Sea; reminders of life in Egypt; Joseph's coffin)?
What "security measures" are built into the mishkan – if any?
What living quarters (for "personnel") are provided?
Does the mishkan have a physical foundation?
What is the setting for this description – the speaker, the listener, the location, the time?

Chapter 28

How did the pagan rite leaders dress?
How does the breastplate(s) symbolize the Kohen's function as representative?
Why are specialists in rite needed at all?
Why is Mosheh not assigned the mishkan duties?
Does Mosheh have any special garb when he enters the mishkan?
Why are "knickers" worn; how does this dovetail with the mitzvah "lo taalu b'maalot al mizbehi" – that is, "you shall not approach My altar going up on steps?"
Does the kirvah center require those who will show the Israelites how it is to be approached and used?
Is it necessary to have those who will have certain special, ongoing functions which the average Israelites could not be expected to carry out regularly?
Are the personnel (Kohanim) "agents" of B'nai Yisrael?
Is it appropriate that special responsibilities in the kirvah center should be signalized by a special garb?
Does clothing ever have a "meaning" when related to the kirvah center; and, later, when all B'nai Yisrael will have a special clothing item?
Does the garb itself, in the mishkan, refer to the central idea of tzedek/mishpat (verse 30)?
Does the clothing reflect the notion that excess casualness in the kirvah center is to be avoided (verse 35)? Does this mean that the center is a "place of fear" or, rather, that it should not be regarded as "just some other place?"
How do the personnel of the kirvah center avoid any vestige of the fertility cults of the pagan, and is this reflected in the circumspection of their dress?

Chapter 29

What is the relationship between the vesting of the Kohanim with their responsibility and the location of same (verse 4)?
What does the anointing with oil signify (verse 7)?
In verses 27 – 28 how does the "perpetual portion" assigned to the Kohen relate to the economic position of the Kohen (i.e. does he receive a "salary"; does he have property; and is he considered as one of the "tribes")?
In verse 33 what is a "zar" – and why can he not partake of that which is "kodesh" since it is unique for whom?
What is the "atonement" (verse 36), for what transgression, past or anticipated?
What is meant by (verse 37) "whoever touches the altar will become kadosh?"
In verse 42, where will Divinity communicate with the Israelites? How does this verse stress that communication is with all B'nai Yisrael – or is it via some individual representing them?
What is meant by "I will dwell in the midst of B'nai Yisrael" (verse 45) – to be taken literally or as "a presence," a "Shekhinah"?
Why, then, were B'nai Yisrael taken out of Egypt – what is the central purpose?

Chapter 30

What is the difference between the altar described previously and that described in verses 1 – 8?
In verse 10 when is the "once a year ceremony" – and why is this described as "kodesh kadashim," the most unique?
In verses 11 – 16, what is the purpose of a contribution if there is a census?
Does the contribution vary with the resources of the individual?
Is there any determinant other than age?
What is done with the contributions?
What theme integrates verses 11 – 16 with the preceding verse 10?
Why is lavation mentioned for the Kohanim at the kirvah center?
Is lavation possibly for the removing of inappropriate outside items from kirvah center personnel?
Are those having a unique responsibility subject to an ultimate reprimand if they fail to conform with the unique preparations?
Is this "ultimate reprimand" (verse 37) an extension of inappropriate action or the visitation of Divine "anger?"

Chapter 31

Are technicians and shapers of material things regarded as "inferior?"
Does Torah regard artistry as an extension of (or a form of) inspiration?
Does the Torah denigrate physical labor?
Is the teacher (in this case Mosheh) always the doer?
Does the Sabbath rank even construction of the kirvah center?
Is the Sabbath regarded not only as an ot (a sign) but an indigenous element of the Brit? Is the Sabbath, then, singled out per se as of special significance? Does the conclusion of the direction stress that the Brit (as encapsulated in Shabbat) remains the essential focus?
In verse 18 what is meant by etzbah Elohim (the finger of God) re: the "tablets of witness?"

Chapter 32

Is the reader "prepared" for the anti-Brit rebellion of the Israelites?
What do the Israelites "want?"
Had Moses left them "secretly?"
Who was responsible while Moses was gone?
What does Aharon do – and not do?
Is there a minority group among the Israelites who oppose the anti-Brit sentiment?
Who makes the godlet?
Why is it in the form of a calf?
Who organizes the "hag?"
What is the difference between "vesamahta be'hagekha" – and "letzaheyk?"
What does Moses expect when he rejoins the Israelites? What is Moses' first indication that things are amiss?
What (could) "kol anot/Anat" mean?
What does Mosheh's breaking of the luhot symbolize – anger and/or a broken Brit?
Is Moshe uncertain as to what to do? Who joins him as he destroys the eygel?
What has become of B'nai Yisrael (verse 25)?
How does Moses seek to remove the "infection" from the Israelites?
Is flesh and blood more important than brit in tzedek? (verse 27)
Does Moses reject the Israelites – desert them?
Does Moses try to minimize the anti-Brit action of the Israelites?
What does Moses offer to do in order to undo the feared destruction of Israel?
Is Divinity described as "angry" because of Mosheh's offer? Does Mosheh's offer have the effect he wanted? Will the "maaseh ha'eygel" – the golden calf incident, ever be forgotten?
Is the Brit itself nullified by Divinity?
What does this chapter indicate as to memory being a sometime thing and the fragility of commitment when not constantly reinforced?
Why is it that rejection of the Brit takes the form of regression to the familiar – paganism qua visible godlets?
Can the phrase "zehMosheh" be translated as "Mosheh's Thing" (that is, Divinity) which, not being evident by action, is now to be considered remotized to inconsequence?
Is the reaction of the Israelites the usual pendulumistic tendency of the recently freed but still not fully educated, to move from fealty to rejection?
Does Aaron represent a portrait of an entrusted leader who betrays the trust by compromising essentials?
Does he represent the talented speaker who fails to use his talents at a crux moment (having made no attempt to dissuade)?
Does he represent "the leader" who follows, rather than one who argues and struggles?
Is the attempt at synthesis (verse 5), which makes of Divinity a title instead of the Brit maker, acceptable?
Does this "synthesis" have as its logical conclusion "letzaheyk" – fertility rites – that is, core paganism?
Does this narrative serve as an example of the Torah's use of thesis/antithesis, i.e. Mosheh is a leader prototype; Aaron as misleader prototype?
Do verses 17 – 18 have as their objective to describe the true leader as discerning?
Is Moses, indeed, the leader who exhibits maximum courage, evidences no fear and focuses on the essential?
In the confrontation between leader (Moses) and misleader (Aaron), who describes the people as precious and who describes the people as essentially evil?
How does the Torah use a "pun" for mature impact (verse 25) "farua" and "fara'oh?"
Does the Torah clearly say that the majority is not right?
Which ranks which between love and tzedek? Mosheh does the "right thing" and does this mean that the tension between pity, excusism, rationalization must yield to the uprooting of social carcinoma; is that Mosheh's resolution of the tension?
Does Moses persist in seeking to salvage the group?
How might this chapter be described as Moses' "akeydah" – he offers himself in the place of the Israelites; is this a conscious reflection of the Abraham/Isaac event?
In Divinity's response to Moses on his offer, is the tzedek dimension stressed - i.e.: guilt is neither transferable, nor to be assumed by the innocent?
Does this chapter indicate that there are transgressions which cannot be overlooked?
As to the eventual judging, does it remain totally uncertain as to when and how?

Chapter 33

What is the "bad report" that dismays the people (verse 4)?
What is an "edyo" (verse 4) and how does verse 5 relate to this verse?
Why, now, is the "tent" moved out of the camp itself? (verse 7)
In verse 11 whatis meant by "panim el panim?"
And what is meant, in the same verse by "as one speaks to his friend?"
Who remains in the "tent" at all times? (verse 11)
In verses 15 – 16 what is Moses' request?
Is verse 17 an affirmative response to the request?
What, then, does Moses ask? (verse 18)
What is the response? (verses 19 – 22)
What is (might be) meant by verse 20 – "a human cannot see Me and live?"
Can verses 22 – 23 be taken literally; should they be – and, if metaphorically, with what meaning?

Chapter 34

How does verse 4 relate to Moses' request in the previous chapter?
Who is "speaking" in verses 6 – 7?
What is the purport of verse 7 as to transgression, its consequence and the multi-generational consequence?
What is the instruction as to the residents of the land which is to be given to the Israelites – death or removal from the land? (verse 11 et seq.)
Why is no covenant to be entered into with those who now dwell in the land? (verses 14 – 17)
Do verses 17 – 26 constitute "another set of commandments" – or supplement the original?
How many imperatives are set down in this particular section? (verses 17 – 20)
By whom are these "luhot" written?
Are the contents different from the broken "luhot?"
What meaning(s) is (are) there to "karan or panav?"
Does Torah explain why this happened to Moses' face?
Does the leader consciously want his followers to be in awe of him?
Does Torah describe Mosheh as changed; are his "powers" described as increased?
What is implied by Mosheh speaking first with the leadership echelon, then with the entire B'nai Yisrael?
What is Mosheh's message to the people?
From this point onwards what is different in Mosheh's communication with the Israelites?
Is there some reason why the Torah never again refers to the "masveh" or the reason for it?
What, indeed, is a "masveh"?

Chapter 35

Is the Torah concerned with the source of the contributions?
Is there any sequence of the contributors (who contributes first)?
Is any compulsion exercised to elicit support?
Can all of the Israelites participate?
Do all of the Israelites participate?
Are the contributions "blessed?"
Are any of the contributions noted as non-acceptable?
Do the women contribute directly or via the men?
Does everyone contribute the same amount?
Are any of the contributions "earmarked" for individuals?
Does this passage indicate that a kirvah center is made possible by the people's will?
And does this passage indicate that, for a worthy cause, there is no quota on how much or how little one may contribute?
Is it clear that the contribution to the center is free of segregation by gender or age?
And what lesson is taught as to "compelling" people to contribute?
Are the contributions anonymous and, if giving is not individualized, does this call for a communal experience?
Are any of the contributions subject to measurement by either amount, source, or "ritual purity?"

Chapter 36

According to verse 2, what is the "source" of wisdom/knowledge in the ultimate sense?
Who determines the ending of the effort to elicit funds/materials? (verses 3 – 7)
What does the over abundance indicate about the Israelites' attitude as to the "portable worship center?" (verses 5 – 7)
In this sequence (comparable to the earlier description) do the furnishings of the center come first or does the structure come first – and if there is a change, why?
Is there some evident reason why, following the detailed description of the kirvah center in earlier text, there is such a substantial repetition at this point?

Chapter 37

What became of the aron which Moses built at the instance of Divinity when he "ascended" for the replacement luhot (verses 1 – 9)?
What are keruvim and is there any definition in text?
What is the function of the keruvim in connection with the ark (aron)?

Chapter 38

In this description of the building, which altar is given preference?
In verse 5 who/what are the "women" who regularly gathered at the "tent?"
And what were the "marot" – burnished copper mirrors?
Why would the lavation bowl be made particularly of these items?
In verses 21 – 23 who, in this description of the building, had the final "supervisory authority" – Betzalel or _________?

Chapter 39

Why do the garments of the Kohanim come "last" in this description?
In verses 33 through 43 various items were brought to Mosheh who "blesses them;" was the blessing for the workers or the items?
Does the text indicate what was the nature of the blessing (irrespective or for what or whom intended) and what its impact was to be?

Chapter 40

What is the central furnishing of the kirvah center and how does it serve as witness to the Brit?
The leader, Moses, plans, organizes, assembles (and will presently dedicate); how does this represent the aphorism "he who starts with a mitzvah is told be sure to finish it?"
Does this center symbolize (encapsulate) Divinity's presence?
God is not geographically located, but can one "find" God anywhere near the kirvah center?
Is it the awareness of the kirvah center as a place to "find God" limited to a particular class or group of functionaries (verse 38)?
The former Habiru (Ivrim) are now fully B'nai Yisrael completely covenanted, ("brited") and with God-liness in their midst, in what mode?
The preparatory stages for the "going up" to the admat kodesh (the unique land) appear to be complete, since the "potential" occupants are kadosh and have become so in what mode?
In the kirvah center why is water used for lavation and not incense or some other special composite?
Why, generally, is the lavation of the face not included?
And reviewing the construction of the overall kirvah center what is the connotation of the name Betzal – Eyl?
How is it that the staff to serve is not the staff which builds?
Who actually "places" the parts of the kirvah center?
If (when) the Israelites will leave Sinai do they "leave God behind?"
What is the indication of God's ongoing concern?
How are the "descendants of Abraham" different at the end of Sefer HaBrit as compared with what they were when they arrived, earlier on in the book, at Sinai?
What is the "next step" for B'nai Yisrael?

"Az Yashir", The Song at the Sea of Reeds

At that uniquely awesome moment, Moses led the Israelites in prayer and addressed God as follows:

It is fitting to sing of Yahweh, for God's majesty is glorious. The mightiest human force has God destroyed, with ease, in the pliant sea. God is my ultimate strength -- God makes my heart sing -- God will ever be my redeemer. This, indeed, is the sole God, to whom I shall ever seek to offer every praise; the fulfiller of my fathers' hope, properly exalted.

To God's followers and to the human eye, Yahweh appears as a "warrior," for I have witnessed the military might of Pharaoh, his chariots and his minions, cast into the sea, and the very choicest of his military leaders drowned in the Sea of Reeds. This manifestation -- recognized, in human terms, as "Yahweh's right hand" -- is my ultimate strength, and has destroyed my enemy.

For with Your infinite potency, You at all times destroy those who arise against You and Your principles, sending Your pursuing wrath -- that wrath which is awakened by injustice -- to consume the unjust as if they were straw. Shaped by the hurricane wind of this wrath, the very waters stood in place as if they had become liquid pillars.

The very depths of the sea responded to their Creator.

How foolhardy of the enemy to have said: "I will pursue, I will capture, and I will distribute spoils," bloodthirstily seeking to satisfy cruel, vengeful yearning and asserting that: "I will flash sword from its scabbard and I will destroy those recently escaped slaves utterly." With virtually no effort (for what effort can be ascribed to Divinity?), You caused one of the winds to blow with sudden strength, and the Sea covered them. They descended to the depths, as does unfeeling lead in a gaping sea. Indeed, what is to be compared to You, what is like You, in the dimension of Your unique strength and Your majesty, awesome, deserving of praise and performing wonders beyond human ken? Were You to have stretched forth "Your hands," the very earth, in response, would have swallowed the unjust.

And, while the unjust felt Your wrath, we felt Your mercy. In Your infinite wisdom, You redeemed this people. You guided them with soft strength to the very seat of Your uniqueness.

When nations heard of this, they were properly affrighted; they were seized by the ague. The inhabitants of war-like Philistia, too, were seized with trembling. The multitudes of Edom were confused and the "gods" of Moab, could they have trembled, would have trembled as well. In sum, all of the dwellers of Canaan abdicated will and lost the power to resist.

We pray that this fearful awe which You inspire in the unjust and this reverence which You inspire in all humanity will constantly prevail; and that for those who persist in following the pagan course, the fear of just retribution, which ossifies them in their trepidation, will always serve as a deterrent to evil.

We hope too, Yahweh, that Your people will achieve its destined lot, ordained from the very inception of time -- this people which You have chosen to redeem -- for they have chosen to follow Your mitzvah pattern. We have every confidence that You will bring us to our ordained place, and that You will securely establish us on Your mountain. Eons ago, You created the locus of our future.

The uniqueness of Divinity is fully reflected in the uniqueness of Its actions, and it is seemly that we unite in saying: "May Yahweh rule forever and ever." Indeed, Yahweh's rule and role, from eternity, were destined to govern to eternity.

We shall never forget that the chariots and horses of Pharaoh and his horsemen entered the sea with bloated confidence. They never left it again. God's justice overtook them. The Children of Israel walked, securely, on the dry land in the midst of the Sea.